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This paper examines the relationship between traditional timber frame structure and the diasporic identity of the Southern Fujianese Chinese community in West Malaysia. It analyses the cultural semiotics of Southern Fujianese traditional Chinese temple timber frame structure architectural language. This study addresses the under-examined domain of Chinese cultural identity representation through the architecture of traditional Chinese temples in Malaysia. It seeks to understand its underlying structure and process involved in revealing its disposition within the cultural phenomena from the perspective of Chinese cultural semiotics.

Selected Southern Fujianese traditional Chinese temples in West Malaysia built between the 18th to the 19th century that retain the traditional timber frame structure were investigated through field survey and focused publication review. Historical interpretive analysis and typological analysis supplement the cultural semiotics analysis to assess the timber frame structure attributes concerning architectural language expressions.

Findings reveal that the architectural language signifiers of the structural disposition of the timber framework and its corresponding formal articulation establish a clear statement of the Southern Fujian Chinese cultural identity.

The evaluation of the cultural identity signifiers helps to understand the underlying structure and process of the Chinese cultural semiotics in architecture. Results of this research substantiate the significance of timber frame structure in preserving the architectural heritage of the Southern Fujianese traditional Chinese temples. They provide important references for conservation and cultural studies of such building typology.

This article investigates social history in Hong Kong and compares their community transformation with two Tin Hau temples in Hong Kong, namely the Sai Kung Tin Hau and Hip Tin Temple and Shaukiwan Tin Hau Old Temple.

The paper is conducts a historical comparison to evaluate the vitality of traditional regions in Hong Kong with particular attention to the extent and intensity of its religious practice.

The paper fills a gap in the literature by comprehensively investigating Chinese temple related societies and communities. Most previous studies of Chinese temples and their rituals have treated them in isolation from their political contexts, emphasizing topics such as iconography over details of temple communities and their relationships with other elements of the social structure.

The research works from the point of view how the religious situation reflects important social characteristics and transformation of Shaukiwan and Sai Kung which were contemporary urban communities.

Due to rapid development, historic city areas are faced with urbanization damage to their characteristic urban identity besides physical deterioration and economic decay. The purpose of this paper is to address the following questions: What are the constituent elements of locality for historic areas? How does one classify historic areas according to locality elements? What are the characteristics of each kind of historic area? How does one identify to-be-protected locality elements according to different historic areas to realize sustainable development?

As a historic cultural city with a building history of over 3,000 years, Beijing has a myriad of distinctive historic areas, of which 367 were selected as the research samples. This paper classifies historic areas into the following four categories: distinctive areas, permanent areas, adaptive areas and inherited areas by analyzing the locality elements of 8,905 geo-tagged photos related to Beijing historic areas. The correlation among locality elements – the basis for joint protection – is also examined by Pearson’s correlation analysis.

The results are as follows: the reaction degree of carrier elements is generally higher than that of information elements, of which the representative architecture is the main constituent element of locality; folk customs, traditional activities and other intangible cultural heritage in historic areas receive only slight attention and need to be further stressed; controlled by non-human factors, permanent elements bear a high degree of autocorrelation; and emerging tourism and business activities have, to some extent, grown into constituent parts of the locality elements in historic areas.

This paper seeks to strike a dynamic balance between city renewal and historic area protection, providing a reference for understanding the dynamics of locality.

The purpose of this paper is to identify a list of underlying considerations in choosing the appropriate economic valuation method for use in the conservation of historic property and to highlight the importance of non‐use values in making decisions.

A thorough literature review is conducted to provide a concise overview of the most commonly used economic valuation methods in the cultural heritage field. The stated and revealed preference methods were analyzed. Their theoretical basis, methodology and analysis procedures are described. By highlighting the strengths and limitations of these evaluation methods for use in the different context, a list of underlying factors for choosing the appropriate method for different decision‐making problems in managing historic properties were deduced.

The underlying considerations in choosing the appropriate evaluation method in historic properties include “Matching the objectives ”, “Evaluate use or non‐use values ”, “Scope of evaluation ”, “availability of data”, “Time and cost of conducting the methods”, “Methodological procedures”, “Analysis of the methods”, and “Local contexts where the techniques will be applied”.

The long‐term significance of this study is to enhance a holistic understanding of the quantitative approach to evaluate the value of historic properties. This enhanced understanding should help to inform the decision‐makings on comparing and prioritizing the management of heritage facilities when confronted with limited resources.

Among others in South Vietnam, the Temple of Literature in Vinh Long is the only one that has preserved its original form and layout. As such in 1991, the temple was recognized by the Ministry of Culture as a national-level historical and cultural relic. Nevertheless, the temple has been neither studied nor documented to any great depth. Only a few historical descriptions for local tour guidebooks and photo catalogs exist. Therefore this paper aims to initially record heritage values, spatial characteristics and the process of major changes, while documenting the current state of the temple structure and carrying out on-site inspections to survey the buildings.

This paper outlines the collection of survey data through field survey and provides an overview of the existing significant heritage factors of the Temple of Literature in Vinh Long by comparative examination in relation to other surviving temples and analyzing its unique spatial characteristics and indigenous cultural decorations in detail.

Although the layout of the temples was influenced by the Chinese Confucius's principles and the notion of Feng Shui, it is evident from the study that the design of the temple has many architectural elements that reveal Vietnam's unique culture and local features. In particular, the Temple of Literature in Vinh Long was a symbol of feudal education, symbolizing sacred traditional values in the field of education for the people of Vinh Long province. Stone steles recorded names of all contributors related to the construction and restoration of the temple with sincere gratitude. Moreover, many of the decorative motifs contain many indigenous cultural and artistic values of Vietnam, reflecting traditional Vietnamese beliefs and ethnographic features.

By comparatively analyzing the temple with others, it reveals the unique spatial features, layouts, changes and evolutions of the temple. Unlike the oldest and the largest Temple of Literature in Hanoi, the temples in the South are much smaller in terms of complex sizes and the number of buildings. They are mostly composed of a singular structure, the Attained Talent House, with some basic gates and water features interwoven within the landscape of the site. Based on the elementary layout, some subsidiary buildings were added according to the needs and site conditions, and in accordance with the bilateral axis.

The awareness and preservation of the architectural features of the local temple are needed to protect heritage monuments and to enhance cultural resources as part of securing Vietnamese ideology for a longer period of time. While the interest in historic preservation and conservation activities of heritage buildings in Vietnam has slowly grown in attention over the last decade, it is evident that many opportunities remain. It is hoped that this research is a small step toward further research, education and advocacy in the preservation of historic buildings in Vietnam.

The introduction of Chinese Confucian thought to Vietnam was one of the most substantial influences in Vietnamese intellectual history. Despite being an important part of the nation's architectural, cultural and intellectual heritage sites, the study and documentation of the Temples of Literature have been relatively neglected or marginalized. Accordingly, this study is significant to reveal not only the values and unique heritage characteristics of the temple, but also to prioritize resources for continued study and preservation.

Studies of Tianhou-Mazu cult have been focused on three themes: studies in Taiwan emphasize hegemonic order; studies in Hong Kong reveal a relationship of “sisterhood” alliances; and studies in Singapore highlight the important role of ethnic groups. The rebuilding of the goddess’s ancestral temple in early 1980s and her acquiring a world intangible cultural heritage status in the early twenty-first century facilitate the redefinition of overseas Chinese’s religious affiliation. The purpose of this paper is to discuss this global development of the cult from the 1980s and its ritual implication in overseas Chinese communities.

This paper, by comparing the Tianhou-Mazu cult in Taiwan, Hong Kong and Southeast Asian Chinese settlements, argues that from sisters to descended replicas, or from local alliances to global hegemony, the cult of Tianhou-Mazu since the 1980s has not only replaced local culture with an emphasis on “high culture,” but also represents a religious strategy regarding local people’s interpretation of correctness and authority.

This paper argues that despite the imposition of hegemonic power from various authorities, popular religion is a matter of choice. This reflects how local religious practice is construed according to the interpretation of global cultural languages by the elite Chinese; their decision of when and how to reconnect with the goddess’s ancestral temple or the “imperial state,” or to form alliances with other local communities; and the implementation of the local government’s cultural policy.

This paper is one of the few attempts comparing development of a folk cult in various communities.

In the Western world, Carl Jung was the first to posit a theory of synchronicity to explain the startling divinatory power of the I Ching. Yet long before his time and unbeknownst to the West, the Chinese had already institutionalized as their tradition, simple practices for enabling decisions grounded on the synchronous concept. The purpose of this paper is to explain the process from within the context of Chinese Buddhist spirituality.

The approach here is to provide the background of Han Chinese Buddhism in modern China and within it, the wide practices of Kuan Yin spirituality and introducing the tools that the Chinese devised for consulting the Goddess of Mercy, as Kuan Yin is otherwise known. Then a discussion is made, for the first time, of the underlying mechanics as well as the mind and energy aspects. Having so introduced the religious background, spirituality, tools and mechanics, the processes of temple consultations for decisions are then explained. In the discussion, a framework for classifying decisions is outlined along with probability concepts. There is also the requirement for the inquirer to seek a metaphorical interpretation of the poetic imagery as contained in the Qian (a slip of paper).

Through writing this paper, the author wishes readers, both managerial and those in research, to understand what is still the approach (even more widely in China now than before) in how the Chinese – in and outside of China – approach the task of making major, complex decisions. These practices which date from antiquity clearly suggest the Chinese had gone beyond Jungian synchronicity in translating the theory into practice for decision making. In other words, they had long recognized the need for tools, techniques and approaches to help them make complex, difficult decisions: decisions that often go beyond the rational boundaries of the mind.

With the rising impact of the Chinese on the global economy and society, there is clearly a need for works that explain major Chinese processes such as the making of decisions. The art of decision making by the Chinese on the basis of what Jung theorized as synchronicity should become much better understood by researchers and managers.

There are very few academic papers exploring the process of Kuan Yin consultation in decision making by the Chinese. Yet this can be seen across many temples in everyday China and overseas Chinese communities as well as in Japan, Korea and Vietnam. The understanding of such processes is necessary for anyone, who wishes to grasp the minds of the Chinese as regards the process involved in the making of major decisions.

Although an important facet of modernist architecture in which function plays a prominent role, building flexibility is not entirely a new concept. Its relevance transcends generations, allowing space and structure to evolve through time. This paper investigates the relationship among main building structures, infill elements, and space by studying examples in ancient Chinese architecture. It reveals the role of building owners, users, and craftsmen from a survey of historical documentation. In studying these examples, it is concluded that craftsmen in ancient China were involved not only during the construction phase but throughout the period of use as well. Thus, in select cases, the relationship between craftsmen and owners or users had been preserved for generations. Finally, this paper suggests potential strategies for the building industry and technology in the move towards sustainable development.